The theme of 'blessing for the nations' in the patriarchal narratives of genesis.

The universalistic promise expressed by a formula with the theme
"Blessing for the Nations" in the Old Testament is primarily
found in the patriarchal narratives (Gen. l2-35). This aspect
of the patriarchal narratives however has not been adequately
studied. Previous discussions of the theme, based primarily
on 12:1-3, and conducted within the framework of the Yahwist's
work, are shown to be inadequate in our survey in shedding light
on the positioning and significance of the theme in the overall
patriarchal narratives. The survey indicates a literary analysis
of these narratives could probably yield more positive results.
2. A. formulaic analysis shows that the niphal form is
used at the beginning of a
patriarchs career to express a
probationary, and the hithpael form to express a
reaffirmatory, relationship of the patriarch to the promised
universal destiny. Strikingly, the 'seed' plays a prominent
role in the destiny. The formula also serves to link the
patriarchs' calling to the primeval history and the history of
the early formative period of the Israelite people.
3. The Abraham story (Gen.12-.22) is encased by the theme. A
double-chiastic arrangement of the narratives (in two groups)
shows a movement of horizon from the particularistic to the
universalistic. The universal horizon of Abraham's initial call
(12:1-3), displaced in the first half of the structure, is
reaffirmed in the latter half. Gen. l6 stands out as the nadir
and turning-point of the overall story. The notices of Isaac's
birth are instructively "positioned' in the universalistic
sector of the double-chiasmus. Moreover, the formula is
pronounced in narratives which portray Abraham as reversing the
negative results of the key events in the primeval history.
4. The Isaac narrative (Gen. 26) is shown to be "demonstration-material" of the initial actualisation of the theme. The
narrative is coherently structured around an emphatic divine
command, a unique twin-promise, and Isaac's response in a series
of movements, climaxing in Abimelech's sudden visit to and
significant confession of Isaac's status. Gen.26 is also
shown to be a "quintessence" of the Abraham story and forms a
critique of and model for Jacob's understanding and actualisation of his destiny.
5. The theme is shown to underline the Jacob story (Gen.25-35),
especially in the Jacob-.Esau cycles. Jacob's character transformation and reconciliation with Esau are necessary pre-requisites
before the reaffirmation' of the universal destiny to him at
Bethel. Significantly, the creation mandate is re-issued to
Jacob-Israel the seed of Abraham and Isaac, when a. formula
pronouncement is expected.. Finally, Jacob-Israel is shown to
form a parallel with Abraham whose call also expresses Yahwehs
re-affirmation of his creational intentions for mankind.